This is the first of a series of posts on Frigg, the wife of Odin and the mother of Baldr. Unlike her husband, she plays very little part in the tales, and unlike Freyja no Eddic poem commemorates her deeds. Later medieval writers made Frigg and Odin into a kind of northern Jupiter and Juno (Simek: 94), and while Odin and Jupiter have little in common, the two queenly goddesses certainly resemble each other.
Nehalennia is known from more than 160 votive altars, which were almost all discovered in the Dutch province of Zeeland. (Two altars were discovered in Cologne, the capital of Germania Inferior.) All of them can be dated to the second and early third centuries CE.
Last week I reblogged an article about how Eostre, the Easter goddess, was not the same as the Middle Eastern goddess Ishtar. No doubt some of you were wondering who exactly Eostre was, and how she was connected to Easter (apart from their names sounding similar).
You’ll sometimes see Cisa or Zisa listed among the Germanic goddesses, usually with some statement to the effect that she is the partner of Tiw/Ziu, a god the Romans saw as similar to Mars. Nigel Pennick mentions her in his works, calling her an earth-goddess, and Jacob Grimm devoted several pages to her in his Teutonic Mythology.
Urglaawe, a branch of Heathenry that incorporates Pennsylvania Dutch folklore, considers Zisa one of their deities, with the 28th of September as her day, and the pinecone as her symbol. They draw their inspiration from the legend of a goddess Zisa or Cisa who gave her name to the city of Augsburg and protected it from an attack by the Romans.
Heimdall is the guardian of the gods, and of their home, Asgard. Why is it then, that the Eddic poem Rígsþula describes him wandering the earth and interacting with humans as if he had nothing else to concern him?
The Norse Myths: a Guide to the Gods and Heroes, by Carolyne Larrington, Thames and Hudson, 2017.
As the title suggests, this book is intended as an introduction to Norse myths, aimed at readers with little or no knowledge of the subject. The author, Carolyne Larrington, is an academic who has written several popular books, including a translation of the Poetic Edda. She has also written books on the green man and the women in Arthurian myth, and co-edited The Feminist Companion to Mythology.
In my post on a possible birch goddess, I mentioned Dea Vercana. Since this goddess and her companion, Meduna, are so neglected, it seems mean not to pass on what I’ve learned about her.
Unfortunately, that’s not much. While it seems likely that she had a cult, even if only locally, all we know about her comes from the fountain bowl and altar inscribed with her name. The altar also mentions Meduna, who is as little-known as her companion.
Women seem to have had their own form of genius, called a juno. (This is a contested idea: the Wikipedia article on Juno denies it completely, while the Brittanica site and the Dictionary of Roman Religion are for it.) However, enough scholars seem to accept the idea that I’m willing to see it as valid. I’m sure even in a society as patriarchal as ancient Rome women took pride in their children and their lineage, and those feelings found their own religious expression.